18:10 .. the article by Jan Westerhoff on Trede is *_Ars Characteristica Kantiana: Ludwig Benedict Trede’s Forgotten Necessary Grammar_* from 2003 in Kant-Studien 94
this lecture seems to have a very determinate political purpose .. i'm from bulgaria and i'm old enough to remember the queues, literally every day there'd be a huge bread queue at the bakery where grandmas with children could wait for hours ... the lecturer here shows a queue and immediately concludes that "economy did not work" ... which is a striking but not particularly meaningful statement ... if the lecturer can be honest he'll confirm that neither has he been eating exclusively bread, so as to go hungry if bread was lacking .. nor was bread actually ever lacking... i myself don't remember a moment when we didn't have more bread than we could eat and most of it was going to feed the pigs at the school farm at the border of town .. so obviously the reason for the queues was not lack of bread .. the story that people just liked to queue up cause that way they could meet and gossip is not true either .. in fact people hated the queues .. and then when you start looking for the deeper reason for queues you find that they begin to occur everywhere at the moment when a society goes through a rapid industrialization and migration of people from rural areas to towns ... the pictures of queues you see from the US and britain from the first half of the 20th century are not mostly because of the great depression ... it's village people being afraid they's gonna miss out on something ... so it's not that the economy did not work.. it's that the economy was being rapidly restructured.. and the queues are a surprising accidental effect of this.. so my impression is that the lecturer does not try to explore real issues here .. he has an agenda that i find very familiar...
*Bread* queues because the economy was being restructured, 'rapidly' on top, i.e. within 4-5 decades... Who knows, maybe if given another 100 years, the communists would have managed to distribute bread without causing any queues. And what fun it must have been to spend one's day in a queue for bread, then in one for meat, in one for sugar etc. Good one. Poor János Kornai would not have written his book The Socialist System, if he had known that queues in front of shops are caused by the restructuring of economies. A fundamental new economic law - copyright it!
@@edwardkanterian5113 when bucharest was growing with over 15% each decade within those 4-5 decades, that's rapid, no matter how long it lasts... particularly compared to the centuries before that when almost nothing was changing ... and you failed to figure my argument anyway ... there was no problem with the distributing of bread .. or food in general ... people were not starving... the problem with queues is not with distribution or scarcity... it's something else altogether ... ah this puerile vehemence ...
@@edwardkanterian5113 also i totally love your lecture on hölderlin .. and the one on frege's begriffsscrift too.. that's how i ended up here... you're an artist ... greetings from bulgaria
All talks on being are vague, to begin with Parmenides who coined the term more than two thousand and five hundred years ago. It is not an accidental thought the one that induced Plato to warn against the seductive power exercised by the artists as a whole upon the general public. Even Nietzsche, the allegedly most tenacious critic of platonism couldn't prevent himself from making very harsh remarks on the subject in his most esoteric work.
It’s not the Earth that sustains a man’s life, but his mind. The natural world is cold and uncaring toward man. It is when he uses his reason to shape the earth to his purpose that he flourishes. This worship of the supposed deity of the Earth is simply a call for your own death. It’s anti-life, if you value your life.
Beautiful. Been reading Bulgakov: (The Tragedy of Philosophy). Very much the laymen philosophy student here; but it does strike me there are some resonances between Hölderlin and Bulgakov in the sense of the necessity of the copula..feels me?
The outer faith of Christianity is an institutionalized form, which is life-negating; while, the inner faith is the practice of the life of Christ, which is life-affirmative.
A playfully-polemical discussion on Nietzsche; in the spirit of Stanley Rosen, who so provocatively called Heidegger a "Jewish Philosopher." It is true: Nietzsche's assaults on Christian thought have been (mis)read as denunciations of Christianity (outright.) I don't think enough attention is paid to the work "Anti-Christ," which is paradoxically one of the most charitable readings of the "teachings of Christ", in all of philosophy.
Marxiștii din vest nu au trait in est in perioada comunismului. Teoria ca teoria dar practica îi omoară...Din păcate oamenii ăștia sunt din ce în ce mai mult în vest.
I believe that Schmitt believes liberalism can't make the friend enemy distinction, as a result of the state being pluralistic and influenced by multiple groups. Since there are multiple groups, there are multiple identifications of who the friends and enemies are, and many of these identifications of which conflict, resulting in a blurred image of friends and enemies. In this situation the center point is the constitution but the ruling party(s) of the state.
Dacă post-comunismul n-ar fi cripto-securist (după practicile securiste adaptate internetului ) ati fi găsit cu un motor de căutare pagiana web, isabelavs2.wordpress.com/, cu scrieri despre CULIANU ale ISABELEI VASILIU SCRABA. Practicile securiste ies la lumina si odată cu căutarea după „Culianu”, sau „Mircea Eliade” etc. căutare in care nu sunt afișate decat extrem de tarziu, de puțin sau deloc scrieri pe aceste teme abordate de scriitoarea ISABELA VASILIU-SCRABA nepublicată în comunism.
Made it to about 35 minutes in. Sadly Kanterian's reading of "The Origin of the Work of Art" doesn't seem to have been careful enough, especially regarding the (admittedly rather hazy and challenging) notion of "Earth" in Heidegger's thought at that point.
@@edwardkanterian5113 OK, to be a bit more honest and accommodating, I was particularly triggered by your thought at around 33:00, that Heidegger's understanding of how works of art bring things to shine-forth and resound in Being could not be applied to Celan's poem with regards to his mother. I mean, yes, the poem certainly doesn't literally bring the mother back from the dead, and it is undoubtedly a twisted beauty that it does bring alive in our minds. But the poem is indeed beautiful, after all, and it does use language in a way that makes it truly resound as language, full of ambiguous potential meanings, always rather unclear and even horrifying, if only for this reason. Now here is where I believe our readings of Earth differ: I believe that it should be read as a rethinking of Aristotle's hyle, a sort of spectral potentiality - primal matter, if I may (see esp. the last paragraph before the addendum in "Der Ursprung"). And if the material of sculpture is stone, the material of a poem is to be found in the words themselves - the stickiness of saliva on one's tongue, a song resounding in the air, in our ears and hearts. The narrative ideas, our interpretation of the meaning behind the words, including the story of the poet's mother as a concrete individual, would belong to the realm of World: or rather only one of the possible worlds, to be decided by the reader in a kind of Heraclitean war of the worlds. But other possibilities of interpretation would always remain as a spectral background - it is, after all, only possible to have a single particular reading at any one time as you interpret. The poem works - is actual, constitutes itself as a poem, or quite simply does it's job - precisely by disclosing this strife that cannot be pinned down to a single reading, bringing things to shine-forth and yet maintaining the Mystery, the untameable (and maybe even unnameable) essence of Earth. I take your reading to be too literal (although I suppose my reading could be called "literal" in a different way), understanding the Earth simply as nature, this or that tree or whatever, and too skewed towards revealing history as just the past, the Gestell as just a retelling of what has been so far with no view of the future. What I believe to be essential is this element of Kierkegaardian decision that Heidegger highlights, of the reader to pick a particular reading at any one time, and of the people to bet on a particular future, a way of seeing what there is. I think that reading Earth as something more precise than the everyday understanding of nature that we have is a key step. It could be that Heidegger shifts some of these future-oriented ideas into the realm of Gods as he develops his notion of the Fourfold, although I have to admit that I am not as familiar with these later ideas as I'd like to be. In any case, I believe it would be impossible for a poem to be a poem, for words to truly resound as words (fully in their ambiguity, and thus as the spectral im/materiality of Earth), to call up the past, and not the future, loss without hope for presence, simply - to call up one of the Four without calling up the others. Again, I have not listened to the whole lecture, but it seems to me that your arguments about how Heidegger's understanding of poetry comes up short with regards to Celan's work, ironically, rest entirely on you short-handing Heidegger.
The defining characteristic of poetry is memorable wisdom. By which I mean that if it is memorable wisdom you are looking for you will only find it in poetry. Since philosophy is the love of wisdom then it follows that philosophy is intimately related to poetry. Poetry is giving us what philosophers say they are looking for. (Unless of course they are telling lies!)
A fost o vreme fericită în care mediul academic american era mândru că trăiește în „era MIRCEA ELIADE”. Printre alte catastrofe post-comuniste studentii ieseni (de preferință) traiesc in „era pletelor lungi si blonde ale lui Culianu” (isabelavs2.wordpress.com/articole/pleteleluiculianu3/).
observ că au cam fost CENZURATE (users: Robert Sabotici+IasiTVLife+Inst. de Studii Populare...) comentariile mele la inregistrările fiului de securist. Se pare că SECURITATEA COMUNISTĂ isi apără odraslele membrilor ei: isabelavs2.wordpress.com/%20isabelavs-patapievicul/. Despre cartea lui Patapievici in care-l umflă fără argumente pe Culianu vezi: isabelavs2.wordpress.com/articole/fake-news-culianu/
politia americana i-a spus ministrului Dejeu in 1999 ca asasinii lui Culianu sunt in Romania si trebuie doar arestati si dati pe mana justiției: isabelavs2.wordpress.com/mircea-eliade/secuculieliade/
După 1991 unul dintre numele cele mai ades trâmbițate (în afară de numele televizatului Andrei Pleșu) a fost cel al lui I.P. Culianu, despre care Pleșu decretase la TVR că ar fi fost „mai bun decât Eliade” ( www.alternativaonline.ca/IVS1312.html ; și www.agero-stuttgart.de/REVISTA-AGERO/CULTURA/Mircea%20Eliade%20intr-o%20colaborare%20cu%20bucluc%20de%20IVS.htm ). Un comunist îi spusese lui Petre Țuțea prin anii șaptezeci că ei sunt pricepuți la ridicări de statui post-mortem. Dar întâi bătrânul filozof Petre Țuțea să le „facă plăcerea să moară” (vezi Gabriel Gheorghe, Petre Țuțea între legendă și adevăr, 2001, p. 99); din cele scrise despre Țuțea de acest fost deținut politic prieten și coleg de celulă la Aiud cu bătrânul filozof a se vedea și crestomația îngrijită de Gabriel Stănescu: Petre Țuțea în conștiința contemporanilor săi, Criterion Publishing, 2010, pp.166-210). Jurnalistul I.P. Culianu era în 1991 prea tânăr să moară de moarte bună, cum s-a întâmplat în 1991 cu filozoful Țuțea. Așa că a fost „ajutat”. Apoi „trimisului stăpânirii” i-a fost ridicată grabnic o statuie folosindu-se preponderent minciuni. Dar acestea au fost atât de repetate, încât pentru nătăfleți ele au luat înfățișarea de adevăruri de nezdruncinat. Una din minciunile gogonate (a fost și) este că din 1986 Culianu i-ar fi urmat lui Mircea Eliade la catedră..( isabelavs2.wordpress.com/mircea-eliade/isabelavs-culianugonflat19/ ) . Aceast neadevăr cras a fost redifuzat în 2015 în albumul (unde s-a retipărit ca prefață și un text al fizicianului Basarab Nicolescu): Dan Mironescu, Emanuel Bădescu, MARI ROMÂNI DE PRETUTINDENI; Ed. Alexis, 2015, cuvânt înainte de R. Boroianu, director I.C.R. Albumul plasează (strategic) numele lui I.P. Culianu înaintea unui martir al închisorilor comuniste: mons. Vladimir Ghica, beatificat în 2013. În mod ciudat, la prezentarea marelui istoric al religiilor MIRCEA ELIADE autorii au economisit spațiu tipografic, așa că n-au mai fost trecute distincțiile academice prin care reiese „matematic” prețuirea faimosului Mircea Eliade în lumea academică occidentală. Probabil pentru ca să nu devină prea lesne sezizabilă discrepanța între reala mărime a românului Eliade și „micimea” (comparativă) a românului Culianu, asasinat la începutul carierei sale de profesor de istoria religiilor ( isabelavs2.wordpress.com/mircea-eliade/isabelavs-eliadewikipedii5/ ).
Yes, I have heard more. It is a fascinating lecture. I am interested in Heidegger but his abstractness which is that of much philosophy so cant be avoided, evades the reality of Celan and his own existence. Celan's poems are made more comprehensible. I wish I knew German. I recognize the odd phrase...but it seems to help to hear the German.
It's a quibble but sometimes, for example, he pronounces 'you wind the golden loop' as in the 'wind' (air moving, the sound of 'win', in 'to win' something) whereas, I think Celan intended ''wind' as in wind up a clock. I'm only up to 26.49....I knew something of Heidegger's interest in poetry as we studied that rather than his large work 'Being and Time' etc also he wrote poetry himself, as in the book I have (forget the name, but he has that about van Gogh, Holderlin, and so on. (I once found a complete, almost of Holderlin in German and English trs. by Hamburger, in a second hand bookshop, I grabbed it! I was prepared to pay for that...). I suppose that these aspects of pronunciation of the German make Celan's work often more difficult. This is an interesting lecture for sure.
